THE LETTER TO THE PHILIPPIANS
Lesson 4
Chapter 4: Instructions for Living in the Peace of Christ and Paul's Farewell
Lord of Peace and Mercy,
We ask for Your peace in our families, with fellow
workers, and most of all, Lord, for peace in our relationship with You. We
know that peace is not only the absence of conflict, but it is also the deep,
spiritual confidence that comes from being in a right relationship with You.
It is a peace generated by the indwelling of Your Spirit directing our lives on
the narrow path to salvation. Send Your Spirit to guide us in our last lesson
on St. Paul's letter to the Christians in Philippi who demonstrated Your call
to righteousness in word and deed. We pray in the name of God the Father, the
Son, and the Holy Spirit, Amen.
+ + +
The constancy
of the Philippians is Paul's joy, both for the present and for his future
crown. For when his disciples are victorious in the contest, the master
rightly receives the crown.
Ambrosiaster, Epistle to the Philippians, 4.1
In his letter, Paul has praised the Philippian Christians for their friendship, their faith in Christ, and their service in His name (1:3-11). He has also warned them concerning false teachers (3:2-4) and against becoming like the grumbling and corrupt Exodus generation (2:14-15). Whenever the Israelites encountered hardships in their liberation journey out of Egypt, they lost faith and trust in God and blamed Him for their struggles. They didn't understand that God wasn't going to remove their earthly sufferings, but He was there with them to help them overcome their problems and to increase the strength of their faith in Him. Paul's point in comparing his generation to the Exodus generation was that no other two generations in salvation history were privileged to experience so many miracles of God. Paul urges his dear Philippian Christians to continue trusting God in their struggles and to persevere in faith. He counsels them not to become prideful in thinking they have reached "perfect maturity" because the journey to Heaven is a lifetime pursuit. They must continue to humbly seek the mind of Christ and living in His image on their continuing journey to salvation and citizenship in Jesus' heavenly Kingdom (3:12-21).
Chapter 4 contains Paul's concluding instructions for his beloved Philippian Christians and his gracious thanks for their concern, prayers, and material aid. He urges them towards constancy in their increase in virtue as they strive to live in the image of Christ. He pleads for peace between two women who are probably leaders in the church. He commends the happiness in the community that comes from unity, prayer, joy in Christ, and the Christian outlook on life. Forbearance with one another and moderation draw us closer to Christ and will win others to the Lord. He also writes about his hope in Christ's return and his final reward for faithful service. Paul ends his letter by assuring his dear friends that God's abiding peace exceeds our hopes and brings harmony to individuals, families, and the Christian community.
Chapter 4:1-20 ~ Instructions for Living in the Peace of Christ
Philippians 4:1-3 ~ Paul's Appeal to Avoid Strife and Live in Harmony
1 Therefore, my
brothers, whom I love and long for, my joy and crown, in this way stand firm in
the Lord, beloved. 2 I urge Euodia
and I urge Syntyche to come to a mutual understanding in the Lord. 3 Yes, and I ask you also, my true yokemate, to
help them, for they have struggled at my side in promoting the gospel, along
with Clement and my other co-workers, whose names are in the book of life.
In verses 1-9, Paul's series of admonitions look to Jesus' Second Coming (cf. verse 5, the Lord is near) that he mentioned in 3:20-21. His instructions include a plea for unity, joy, prayer, and the Christian outlook on life in general.
Paul refers to the Philippians as "my joy and crown." He used the "crown" imagery in other letters when writing about completing the "race" of one's faith journey and receiving the victor's crown of eternal salvation (2 Tim 2:5). It was the common practice in Hellenistic society to award a wreath-like laurel crown to those who achieved victory in sporting events (1 Cor 9:24). Sts. Paul, James, and Peter wrote that the "crown" is God's gift of salvation for completing one's journey of faith and crossing the "finish line" from death to eternal life:
No other Bible book mentions "crowns" associated with Christ and Christians as frequently as the Book of Revelation (see Rev 2:10; 3:11; 4:4, 10; 6:2; 12:1; 14:14; 19:12).
But in this case, Paul uses "crown" in the same way he did in his letter to the church at Thessalonica: For what is our hope or joy or crown to boast of in the presence of our Lord Jesus at his coming if not you yourselves? For you are our glory and joy (1 Thes 2:19).
Question: How does Paul use the word "crown" in
Philippians 4:1?
Answer: He is writing that his good work among the
Christians at Philippi will be credited to him as a "crown" at his judgment.
Question: What was Jesus' crown in His victory
over sin and death? See Gen 3:17-19, Jn 19:2, 5 and Heb 2:9.
Answer: It was a crown of thorns that was His
crown of glory and honor in answer to the covenant curse of the earth's thorns
and thistles of suffering in Adam's curse after his fall from grace.
2 I urge Euodia
and I urge Syntyche to come to a mutual understanding in the Lord. 3Yes,
and I ask you also, my true yokemate, to help them, for they have struggled at
my side in promoting the gospel, along with Clement and my other co-workers,
whose names are in the book of life.
Paul mentions two women in the community who are at odds
with each other. The problem is evidently not doctrinal but personal. To
mention the dispute in his letter to entire community suggests that they hold
positions of leadership within the community and have worked alongside Paul to
advance the church in Philippi. Notice that he calls them "co-workers" along
with another Philippian Christian leader named Clement. He also identifies
them as true believers whose "names are in the book of life," meaning they are
on the path to eternal salvation. However, their dispute is causing disunity
in the otherwise united church at Philippi. The New Testament does not mention
these two women again nor do other Church documents, so we do not know who they
are or what services they performed for the church.
Paul asks his "true yokemate" to assist in resolving the dispute. The "yokemate" is perhaps another important member of the community who is unnamed only because everyone will know to whom Paul refers, or this person's name is "yokemate," Syzygus in Greek. Paul is telling the Philippians that they must resolve this problem themselves for the good of the community.
We cannot identify Clement who had a very common Roman name in the first century AD. His Latin name suggests he was a Roman citizen, and perhaps his family was among the original, prosperous colonists in the Roman colony of Philippi. Christian tradition in the early Church identifies him with St. Clement of Rome, the author of 1 Clement (written late 1st-century). It was a view held by Origen, the head of the School of Christian Theology in Alexandria, Egypt and later transmitted by Bishop Eusebius (Church History, 3.4.9). St. Irenaeus, Bishop of Lyon (m. 201 AD), identified Clement of Rome as a disciple of the Apostles and the third Pope after Peter (Against Heresies, 3.3.3) but did not mention a link to the church at Philippi. In any event, Clement was St. Paul's co-worker and a dedicated Christian who Paul believes has his name inscribed in the Book of Life. It is the heavenly book that lists the names of the righteous destined for eternal salvation (in the Old Testament see Ps 69:29(28); mentioned seven times in the New Testament: Phil 4:3; Rev 3:5; 13:8; 17:8; 20:12, 15; 21:27).
In his apostolic work, St. Paul had many men and women who labored with him in spreading the Gospel of salvation: Timothy, Titus, Luke, Mark, Aquila and his wife Priscilla, Lydia, and Phoebe to name only a few. The Second Vatican Council refers to Philippians 4:3 in a passage dealing with the apostolate of lay people in the world. In referring to this verse, the Church stresses that all the laity, as the priesthood of believers, have a duty to carry forth Jesus' Gospel of salvation: "All the laity have the exalted duty of working for the greater spread of the divine plan of salvation to all men, of every epoch and all over the earth" (Lumen gentium, 33).
Philippians 4:4-7 ~ Living in Joy and Peace
5 Rejoice in the
Lord always. I shall say it again: rejoice! 5Your
kindness should be known to all. The Lord is near. 6 Have no anxiety at all, but in everything, by
prayer and petition, with thanksgiving, make your requests known to God. 7 Then the peace of God that surpasses all
understanding will guard your hearts and minds in Christ Jesus.
4 Rejoice in the
Lord always. I shall say it again: rejoice!
The adverb "rejoice" often signaled the close of Paul's
letters (2 Cor 13:1). In this verse, it supports Paul's theme of joy that he
expresses throughout the letter.
Keep in mind that Paul is writing from prison, and yet he continues to focus on his joy in Christ and the peace and goodness that comes from serving Him. St. Josemaria Escriva wrote: "for a Christian, joy is a treasure. Only by offending God do we lose it, because sin is the fruit of selfishness, and selfishness is the root of sadness" (Christ is Passing By, 178). And St. Cyprian wrote: "This is the difference between us and those who do not know God: they complain in adversity; but difficulties do not draw us away from virtue or from true faith. On the contrary, our virtue and faith are reinforced in affliction" (De mortalitate, 13). This focus on joy was not a new teaching. God, speaking through Nehemiah after the return from the Babylonian exile said, "Do not be grieved, for the joy of the Lord is your strength" (Neh 8:10). What the Lord told Nehemiah was certainly true in Paul's case.
5 Your kindness
should be known to all. The Lord is near. 6Have no
anxiety at all, but in everything, by prayer and petition, with thanksgiving,
make your requests known to God.
"The Lord is near" may refer to Christ's Second Coming or
Parousia (Phil 1:6, 10; 3:20-21; 1 Cor 16:22). However, it can also refer to
Jesus' promise of His perpetual presence as He promised the disciples when He
said "I will be with you always ..." (Mt 28:20).
Question: Paul urges the Philippian Christians to
submit their lives into the Lord's hands and to communicate their concerns to
God in what way?
Answer: He tells them to turn their concerns over
to God by prayer and petition and then to have confidence in the Lord's
response by offering up their thanksgiving.
7 Then the peace
of God that surpasses all understanding will guard your hearts and minds in
Christ Jesus.
The "peace" of God was Christ's special blessing (Jn 14:27; 16:33). When greeting the Apostles on Resurrection Sunday, Jesus said
to them "Peace be with you" (Lk 24:36; Jn 20:19, 21). He repeated the same
blessing a week later (20:26). It is the same greeting the priest gives us as
Christ's representative at the beginning of the liturgy of the Mass.
The peace Christ offers us is the internal tranquility of heart and soul that comes from knowing Him in a personal relationship (Jn 14:27). Paul tells the Philippians (and also speaks across the centuries to us) if we offer up our problems to God and trust Him, He will protect us from the doubts and anxieties that weaken our confidence in His Fatherly care (1 Pt 5:7). Jesus gives us the same assurance in Matthew 6:25-34 (also see CCC 2633).
Philippians 4:8-9 ~ Focus on what is Good
8 Finally,
brothers, whatever is true, whatever is honorable, whatever is just, whatever
is pure, whatever is lovely, whatever is gracious, if there is any excellence [virtue/arête]
and if there is anything worthy of praise, think about these things. 9 Keep on doing what you have learned and
received and heard and seen in me. Then the God of peace will be with you.
The Greek word arete means "goodness" or "moral virtue." The term only appears four times in the New Testament (Phil 4:8; 1 Pt 2:9; 2 Pt 1:3, 5). However, it is found repeatedly in the secular works of Greek philosophers and moralists. St. Peter used the word to describe the wonderful deeds of the Lord: But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises [virtues/aretas] of him who called you out of darkness into his wonderful light (1 Pt 2:9). St. Peter also used the word twice to testify that God's power works in us to produce lives of virtue through grace (2 Pt 1:3, 5). See IBGE, vol. IV, pages 538, 626, 633; Ignatius Catholic Study Bible: Philippians, page 22.
Paul uses the word arete in 4:8 to challenge the Philippians to focus on all that is virtuous to drive out every impure and unworthy thought. The way Paul and the other New Testament writers use this word implies a close relationship between contemplation and conduct. The goal is for wholesome meditation/thoughts that can be an inspiration for Christ-like living (see Wis 8:7 and CCC 1803).
Philippians 4:10-13 ~ Paul can Adjust to all Circumstances
10 I rejoice
greatly in the Lord that now at last you revived your concern for me. You were,
of course, concerned about me but lacked an opportunity. 11 Not that I say this because of need, for I
have learned, in whatever situation I find myself, to be self-sufficient. 12 I know indeed how to live in humble circumstances;
I know also how to live with abundance. In every circumstance and in all things
I have learned the secret of being well fed and of going hungry, of living in
abundance and of being in need. 13 I
have the strength for everything through him who empowers me. 14 Still, it was kind of you to share in my
distress.
St. Paul again expresses his gratitude for the
Philippians' concern and generosity. He also expresses his joy in his
relationship with the Lord and that the community has renewed their relationship
with him. They have supported him with their prayers and alms. Someone who
was under house arrest and awaiting trial in the Roman court had to provide for
his needs out of his resources. They have an opportunity to support Paul
financially, and in his present circumstances, the aid they sent was deeply
appreciated.
So they will not interpret his comments as a complaint,
Paul clarifies his statement in verse 10b. They supported Paul previously, but
perhaps he writes they "lacked an opportunity" to send him aid when he was
traveling, and they did not know where their aid could reach him.
11Not that I say this
because of need, for I have learned, in whatever situation I find myself, to be
self-sufficient.
Paul knows that his ultimate security,
temporally and eternally, is in Christ Jesus.
12 I know indeed
how to live in humble circumstances; I know also how to live with abundance. In
every circumstance and in all things I have learned the secret of being well
fed and of going hungry, of living in abundance and of being in need.
Paul's ability to accept and adjust to
every circumstance comes from his faith and trust in Jesus who Paul knows
directs the path of his life's journey.
13 I have the
strength for everything through him who empowers me. 14 Still, it was kind of you to share in my
distress.
The RSV translates verse 13, For I
can do all things in him who strengthens me. Paul has confidence that no
matter what he faces in his faith journey that he can do all things or survive
all circumstances because God lends him His strength. The saints, like St.
Alphonsus, encourage us to always put our faith and trust in the Lord: "The
proud person relies on his strength and he falls; but the humble person, who
puts all his trust in God, holds his ground and does not succumb, no matter how
severely he is tempted" (The Love of God, 9).
Philippians 4:15-20 ~ Gratitude for the Philippian's Generosity
15 You
Philippians indeed know that at the beginning of the gospel, when I left
Macedonia, not a single church shared with me in an account of giving and
receiving, except you alone. 16 For
even when I was at Thessalonica you sent me something for my needs, not only
once but more than once. 17 It is
not that I am eager for the gift; rather, I am eager for the profit that
accrues to your account. 18 I have
received full payment and I abound. I am very well supplied because of what I
received from you through Epaphroditus, "a fragrant aroma," an acceptable
sacrifice, pleasing to God. 19 My
God will fully supply whatever you need, in accord with his glorious riches in
Christ Jesus. 20 To our God and
Father, glory forever and ever. Amen.
In verse 15, Paul's reference to "the beginning of the gospel" refers to his first visit to Philippi when he founded the community (Acts 16:11-17:15). He preached in Philippi before moving onto Thessalonica and Beroea, also in Macedonia. He credits the Philippian Christians as the first to send him aid. However, later the other churches also made contributions to Paul's missions (2 Cor 8:1-5).
In verses 17-19, Paul uses a metaphor from commercial life to give us an insight into the value of generosity. Paul is not asking for their donations because he can survive without them. He is instead seeking the goodwill that will rebound to them on account of their generosity in alms-giving. Paul's point is that since God is the one who rewards acts of charity, then a person or community who gives alms ultimately benefits more than he who receives the gift. It is God's eternal glory, Paul writes, that is the "profit that accrues to your account" (also see Lk 6:38 and 2 Cor 9:6-11).
18 I have
received full payment and I abound. I am very well supplied because of what I
received from you through Epaphroditus, "a fragrant aroma," an acceptable
sacrifice, pleasing to God.
The "full payment" in verse 18 is the
grace of God that sustains Paul in all circumstances that has been materially
enriched by the Philippian's contribution that is "pleasing to God." Once
again Paul uses the significant words of liturgical sacrifice. "A
fragrant aroma" is liturgical language that, in the Old Testament, referred to
God's pleasure in receiving a holy sacrifice from His people on the fire of His
Temple's altar of sacrifice that rose up to Heaven in the smoke (
Lev 1:9, 13, 17; 2:2, 9, 12; 3:5; etc.). Paul accepts their
donation on God's behalf as a holy sacrifice from a holy covenant people: Do
not neglect to do good and to share what you have; God is pleased by sacrifices
of that kind (Heb 13:16).
Paul uses the language of Temple liturgy concerning the activities of the Christian community with the understanding that the Church, as the Body of Christ, is the new Temple prophesied by the prophets in the Age of the Messiah (Ez 40-48). Paul describes New Covenant worship and acts of charity as a pleasing sacrifice offered to God (Phil 2:17; 4:18; Rom 12:1-21). Jesus introduced New Covenant worship and sacrifice at the Last Supper when He offered the sacrifice of His Body and Blood for the first time. We join in that sacrifice of covenant renewal by participating in the Eucharistic sacrifice when we receive Christ at the altar of every Catholic church. The gift of the submission of our lives united to Christ's sacrifice provides "a fragrant aroma" as our liturgy of worship rises to Heaven like the smoke of the incense offering and unites to worship in the heavenly Sanctuary.
19 My God will
fully supply whatever you need, in accord with his glorious riches in Christ
Jesus. 20 To our God and Father, glory
forever and ever. Amen.
In verses 19-20, Paul offers a little
prayer for the Philippian Christians. The "my God" in verse 19 is the "our God
and Father" in verse 20. Paul's prayer of praise to God echoes not only the
greeting in his letter in 1:2, but it also echoes the climax of the Christ-hymn
in 2:11: "Jesus Christ is Lord to the glory of God the Father." The "Amen" is
a Hebrew word and the declaration of assent and belief.
In the Old Testament, "glory" often refers to the visible manifestation of God's divine presence and also in the Psalms sung in the Temple liturgy (Ex 16:7, 10; 24:16, 17; 40:34, 35; 1 Kng 8:11; etc. and Ps 8:1; 19:1; 21:15; etc.). However, the Greek word doxa/glory can also mean "honor," and this is in this sense that Paul uses the word in the Christ-hymn and in the closing phrase of his prayer.
Calling God "Father" recalls Jesus referring to God as "Father" in His homilies (e.g., Mt 5:16, 45, 48; 6:1, 4, 6, 8, 9, 14, 16, 26, 32; etc.), addressing God as "Our Father" in the Lord's Prayer (Mt 6:9), and as "Abba" in His prayer in the Garden of Gethsemane in Mark 14:36 (the more intimate expression as "Daddy" in Aramaic). Paul wrote that Jesus' disciples share in Jesus' special filial relationship to God the Father in his letters to the Galatians and Romans (Gal 4:6 and Rom 8:15).
Philippians 4:21-23 ~ Paul's Farewell
21 Give my
greetings to every holy one in Christ Jesus. The brothers who are with me send
you their greetings; 22 all the
holy ones send you their greetings, especially those of Caesar's household. 23 The grace of the Lord Jesus Christ be with
your spirit.
The brothers who are with him include Timothy and Epaphroditus, and they may also include the same brothers Paul names in his letter to Philemon: Epaphras, Mark, Aristarchus, Demas, and Luke (Phlm verse 23):
In verse 22, Paul includes the exciting news that even members of the servants in the Emperor's household, or perhaps civil servants in his government, have accepted the Gospel of Jesus Christ. Paul already mentioned the Gospel was gaining influence among Caesar's elite guard (1:13). This comment supports the view that Paul is writing from Rome. Hearing about the advance of the Gospel in this part of Roman society would have greatly encouraged the Christians of Philippi.
23 The grace of
the Lord Jesus Christ be with your spirit.
Paul's benediction for the Philippian Christians is
almost identical to his benedictions in his other letters (
1 Cor 16:23; Gal 6:18;
1 Thes 5:28; 2 Tim 4:21;
Phlm 25). However, in this letter there is an echo of
the confession of faith that ends the Christ-hymn in 2:11, ...and every tongue
confess that Jesus Christ is Lord, to the glory of God the Father.
The "your" in "your spirit" in verse 23 is plural, suggesting that Paul is asking for God's blessing on the inner spirit of each individual in the beloved Philippian community that has a special place in Paul's affections. The Christians of Philippi never forgot their love for St. Paul. As soon as the Roman Emperor, Constantine the Great (306-37), declared Christianity an officially recognized religion of the Roman Empire, the Christians of Philippi began work on a basilica. When it was completed, it was dedicated in honor of their beloved founding father as St. Paul's Basilica.
Questions for discussion or reflection:
The Church is the sinless Bride of Christ, but the
paradox is that she is full of sinners in need of purification and salvation.
Sometimes members of a parish, like the two women Euodia and Syntyche,
have personal differences that disrupt the peace of the community. What steps
should be taken to resolve such issues? What role can the community take to
avoid contributing to the disharmony?
Michal Hunt, Copyright © 2018 Agape Bible Study. Permissions All Rights Reserved.
Catechism references for this lesson (* indicates
Scripture is either quoted or paraphrased in the citation):
4:6-7 (CCC 2633*)
4:8 (CCC 1803)
4:13 (CCC 273*, 308*, 1460)